Since Gnostic studies have substantially progressed in recent years,
no one would make the naive mistake — as in the past — of ascribing the Gnostic
teachings to an exclusive Spiritual tendency.

Although we must certainly take into account the Hellenistic,
Oriental elements of any Gnostic system, and the ones coming from Persia,
Mesopotamia, Syria, India, Palestine, Egypt, etc., we cannot ignore the Gnostic
principles present in the sublime religious cults of the Nahuas, Toltecs,
Aztecs, Zapotecs, Mayans, Chibchas, Incas, Quechuas, and others, in
Pre-Columbian America.

Frankly speaking, let us say that Gnosis is a very natural function
of the Consciousness; it is a philosophia perennis et universalis.

Gnosis is certainly the knowledge of divine mysteries that
illuminates and this is reserved for an elite.

The word Gnosticism conveys, in its grammatical structure, the idea
related to systems or currents dedicated to the study of Gnosis.

Gnosticism implies a set of clear, coherent and precise elements,
which can be verified throughout the mystical, direct experience: the curse
from a scientific and philosophical viewpoint; Adam and Eve of the Hebrew
Genesis; the original sin and the departure from Paradise; the mystery of the
Nahua Lucifer; the death of the self; the creative powers; the essence of the Salvator
Salvandus; the sexual mysteries; the Inner Christ; the Igneous Serpent of
our magical powers; the descent to the infernos; the return to Eden, and Mephistopheles’
gift.

Only the Gnostic doctrines that comprise the ontological,
theological and anthropological foundations cited above are part of authentic
Gnosticism.

Pre-Gnostic is the system that, in a concrete, specific and evident
way, presents features that can be found in Gnostic systems; it is rooted in a
concept that is in toto foreign to Revolutionary Gnosticism. This thought,
nevertheless, is, and is not Gnostic.

Any Gnostic system in an incipient and germinal state is
Proto-Gnostic; its dynamics is similar to the one that characterises definite
Gnostic currents.

The adjective Gnostic may be wisely applied to concepts that, in one
way or another, relate to Gnosis or to Gnosticism.

The meaning of the term Gnosticizing is close to Pre Gnostic.
Indeed, this expression strictu sensu relates to intrinsic aspects that are
somehow similar to universal Gnosticism; they make up, however, a tendency not
defined as Gnosis.

Once these semantic clarifications are done, let us accurately
define the term Gnosticism.

We would like to make clear in this treatise that Gnosticism is a
religious process that is inner, natural and profound.

It is authentic and profound esotericism that develops from instant
to instant with very vivid mystical experiences, its own doctrine and ritual.

It is an extraordinary doctrine, which fundamentally adopts mythical
and, sometimes, Mythological forms. It is ineffable and magical liturgy, which
provides vivid information to the superlative consciousness of the Being.

The innermost feeling of the person or the Being correlates this
knowledge. The raison d’être of the Being is the very same Being. Only the
Being can know himself. The Being, therefore, knows himself in Gnosis.

The Being — when he redeems and knows himself — is Auto-Gnosis. The
latter, in and

of itself, is Gnosis. The Being’s self-knowledge is supra-rational
dynamics; it relies on him and has nothing to do with the intellect.

The abyss that exists between the Being and the “I” is impassable.
This is why the pneuma, the Spirit, recognises itself, and this recognition is
an autonomous act for which the intellectual mammal’s subjective reasoning
becomes inefficient, insufficient and terribly poor.

The urgent and undelayable work of the annihilation of the “I”
precedes the acquisition of self-knowledge or Auto-Gnosis.

The ego or “I” is composed of additions and subtractions of
subjective, inhuman and bestial elements that have a beginning and an end. The
Essence, the Consciousness, which is enclosed, bottled up, imprisoned painfully
within the diverse elements that make up the myself, the ego, unfortunately
acts by way of its own conditioning.

When the ‘I’ is dissolved, the Essence, the Consciousness, awakens,
acquires illumination and frees itself. Then, as a consequence, self-knowledge
or Auto-Gnosis is acquired. Authentic revelation has irrefutable foundations in
Auto Gnosis.

Gnostic revelation is always immediate, direct and intuitive. It
excludes — radically — all intellectual operations of a subjective kind. It has
nothing to do with the experience or with any set of fundamentally sensorial
data.

Although the intelligence or Nous, in its Gnoseological denotation
can be the foundation of illuminated intellectualising, it categorically
rejects backsliding into the mere intellect. The ontological and pneumatic or
spiritual features of Nous (intelligence) are evident and manifest.

In the name of truth, I solemnly declare that the Being is the only
[that is] real existence. Before his ineffable and tremendously divine purity,
that which we call the I or ego, the myself or self, is merely outer darkness,
cries and gnashing of teeth.

Given the anthropological tendency of the pneuma or spirit, the
Auto-Gnosis or Auto- Gnostic recognition of the Being turns out to be
unequivocally something that saves us.

To know oneself is to have achieved identification with our own
divine Being.

To know that one is identical with one’s own pneuma or spirit, to
experience directly this identification between the known and the cognisant;
this is what we can and should define as Auto-Gnosis.

This extraordinary unveiling moves us to die in ourselves, so that
the Being can manifest in us. In contrast, to drift away from the Being, to
continue as ego, in the heresy of separateness, means condemning oneself to the
submerged involution of the infernal worlds.

This conclusive reflection leads to the topic of Gnostic free
choice. The serious Gnostic person is unquestionably a chosen one — a
posteriori.

The Gnostic experience allows the sincere devotee to know himself
totally, and to achieve self-realization. Here, self-realization must be
understood as the harmonious development of the infinite human potential. This is
not a matter of intellectual data randomly arranged, neither is it mere
unsubstantiated wordiness, or ambiguous chatter.

Everything we say in these paragraphs has to be transformed into
living, real authentic experience. The orthodox dogma of predetermination that
would imprison us, lamentably, in a narrow conception of the anthropomorphic
deity, is absent from Gnostic tendencies.

God in Greek is Theo, in Latin Deus, and in Sanskrit Dev or Deva, a
term that translated means angel or angels. Among the most conservative Semite
peoples, the most ancient god of light, El or flu, appears in the first
chapters of Genesis in its plural and synthetic form, Elohim.

God is not a particular human or divine individual. God is gods. He
is The Army of the Word, The Great Word, The Word of St. John’s Gospel, The
Creator Logos, Perfect Multiple Unit. Self-knowledge and the realization of the
realm of infinite possibilities grant our entrance or return to the Creator
Hosts of the Elohim.

This is then, the confidence of Gnostics: the Being is totally
unveiled and his marvelous

splendor radically destroys all illusions.

The opening of the pneuma or divine spirit of man has a purely
soteriological content. if we possess Gnosis of the great archaic mysteries, it
is because some holy men — thanks to their loyalty to a doctrine — were able to
approach the revealing dynamics of the Being.

Without the proper information about Gnostic anthropology, the
rigorous study of diverse anthropological pieces of the Aztec, Toltec, Mayan,
Egyptian and other cultures, would be more than impossible.

In matters of lay anthropology — may the comparison be excused — if
we want to get results, let a monkey or ape run free in a lab; observe then
what happens.

Mexican codices, Egyptian papyri, Assyrian tablets, the Dead Sea
scrolls, strange parchments, as well as some very ancient temples, sacred
monoliths, old hieroglyphs, pyramids, millenary sepulchres, and many others,
offer us in their symbolic depth, a Gnostic meaning that totally escapes literal
interpretations Their explanatory value has never been an exclusively
intellectual one.

Speculative reasoning, instead of enriching Gnostic language,
weakens it lamentably. Gnostic reports, which are written or allegorized in any
artistic form, always lead us to the Being.

In this interesting, semi-philosophical and semi- mythological
language of Gnosis, a series of extraordinary variances, or symbols with
transcendental esoteric depths — that silently says so much — is presented to
us.

Divine and human beings know very well that silence is the eloquence
of wisdom.

The features that clearly specify the Gnostic myth, and which
mutually complement each other are the following:

1. Supreme Divinity

2. Emanation and Pleromatic fall

3. Demiurge Architect

4. The Pneuma in the World

5. The Duality

6. The Saviour

7. The Return

The Supreme Gnostic Divinity can be manifest as Agnostos Theos,
Abstract Space Absolute, The Unknown or Unseen God and The One Reality — from
where the Elohim come forth in the dawn of any universal creation.

Remember that Paranishpana is the Sumun Bonum, the Absolute,
and therefore, Paranirvan Eventually, everything that apparently exists
in the universe will come to real existence in

the Paranishpana state.

Unquestionably, the faculties of human cognition will never go
beyond the cosmic realm of the Male-Female Logos, the Creator Demiurge, or the
Army of the Voice (The Word).

Jah-hovah, the secret Father-Mother of
each of us, is the authentic Jehovah.

Jod, as a Hebrew letter, is the membrum virile (the masculine
principle). Eve, Heve, as well as Hebe, the Greek goddess of youth, or
Hercules’ Olympic bride is the yoni, the divine chalice, or eternal feminine.

The Blessed One, crucified in the Mount of the Skulls, proclaimed in
a loud voice:

“Father, into thy hands I commend my spirit.” Ram-io, Isis, His Divine Mother Kundalini accompanied him in the via-crucis. All nations’ first god
or gods were androgynous. This could not be otherwise, since they considered
their bi-sexual progenitors or ancestors as divine beings or holy gods — just as
the Chinese currently do.

In fact, the misconception of an anthropomorphic Jehovah who is
exclusive and independent of his own creation, sitting up above in a tyrannical
and despotical throne, throwing thunder and lightening bolts against this
unfortunate human-ants nest, is the result of ignorance — mere intellectual
idolatry.

This misconception of the truth, unfortunately, pervades Western
philosophy and [trusted by] religious people from those sects without Gnostic
elements.

Gnostics of all times have rejected, not the Unknown God, one and
ever present in Nature, or nature in abscondito, but rather the orthodox dogma
— the frightful and revengeful deity of the Law of the Talion (eye for an eye,
tooth for a tooth).

The Absolute Abstract Space, the Unknown God, is neither the
limitless void, nor a conditioned plenty, but both of these at Once.

The esotericist Gnostic accepts revelation as coming from divine
beings, from manifested

lives, but never from the One Not Manifested Life.

The unknown deity is the Absolute Abstract Space, the rootless root
of everything that has been, is and will be. This infinite and eternal cause is
deprived of any type of attributes. It is negative light, negative existence,
and it is beyond the reach of any thought or speculation.

The Gnostic myth of Valentinus that, in a specific way, teaches us
about the thirty pleromatic aeons, mysteriously coming forth from the Absolute
Abstract Space by successive and ordered emanations in perfect couples, must be
used as the archetype or model of the Monist myth. The latter, in a more or
less evident form, is present in definite Gnostic systems.

This transcendental topic of the probolé basically leads us to a
ternary division of divinity: The Agnostos Theos, the Demiurge and the
Pro-Father. The divine world, the glorious environment of the pleroma came
forth directly from the negative light, or negative existence.

Finally, the Nous, pneuma or Spirit contains in itself infinite
possibilities, which may develop during this manifestation.

The fall and the multiplicity have been born between the
extraordinary boundaries of the being and not being of philosophy.

The Gnostic myth of Sophia’s (divine wisdom) fall solemnly
allegorises this terrible disturbance in the heart of the pleroma.

Desire, fornication, and the ego’s desire to thrust forward: all
these produce disturbance and disorder. This is an adulterated creation — it
unquestionably stays outside the divine realm — inside which the Essence, the
Buddhata or psychic material of all humans, remains trapped.

The impulse towards the unity of free life in motion can drift away
towards the I; in this separateness, it builds up a very bitter world.

The fall of degenerated man is the foundation of all ancient
nations’ theology.

According to Filolao, The Pythagoric, (V century B.C.), the ancient
philosophers said that the psychic material, the Essence, was “buried” in the
‘I’ like in a grave, as a punishment for some sin.

Plato similarly testifies that such was the doctrine of the Orphics,
and he himself professed it. Immeasurable desire — the disturbance of the
emanation regime — leads to failure.

The desire to stand out as ego always originates disorder and the
fall of any angelic rebellion. The author of the world of forms is then a group
of mystical creators, male-female or double gods, such as Tlaloc, the god of
the rain and thunder, and his wife Chalchiuhtlicue, the one of the jade skirt
in the Mayan, Aztec, Zapotec, and Olmec pantheons.

In the word Elohim we find a transcendental key that moves us to
reflection. Certainly, Elohim translates as God in various authorised versions
of the Bible.

It is an irrefutable fact, not only from an esoteric point of view,
but also from a linguistic one, that the term Elohim is a feminine noun with a
plural, masculine ending. The proper translation — strictu sensu — of
the noun Elohim is gods and goddesses. The Spirit of the feminine and masculine
principles moved over the surface of chaos, and creation took place.

A religion without goddesses is, without question, halfway from total
atheism. If we truly want the perfect balance of psychic life, we must render
homage to the Elohim (gods and goddesses of ancient times), and not to the
anthropomorphic Jehovah whom Jesus the great Kabir rejected.

The idolatrous cult to the anthropomorphic Jehovah in place of
Elohim is clearly a powerful hindrance to the achievement of supra-normal
states of consciousness.

Gnostic anthropologists, instead of sceptically laughing just as lay
anthropologists do — at the representations of gods and goddesses of various
Aztec, Mayan, Olmec, Toltec, Inca, Chibcha, Druid, Egyptian, Indian, Chaldean,
Phoenician, Mesopotamian, Persian, Roman, and Tibetan pantheons, we prostrate
ourselves to the feet of those divinities. In them, we recognise the
Elohim-Creator of the Universe.

Someone who laughs at what he does not know is on the path to
idiocy. The Creator Demiurge’s deviation, the antithesis, fatalism, is the
propensity toward egotism, the real origin of so much bitterness.

The egoic consciousness identifies with Jahveh, who, according to
Satumus of Antioch, is a fallen angel, a genie of evil.

The Essence, the Consciousness, bottled up in the ego, painfully
proceeds in time, depending on its own conditioning.

This situation — not very pleasant indeed — is ceaselessly repeated
in Gnostic accounts of the pneuma. Needless to emphasise The Law, the world and
the abyss; all these cruelly submit the latter.

The weakness and impotency of the poor intellectual mammal,
mistakenly called man, to rise up from the mud of the earth without the
assistance of the divine, is evident. There is a common saying: “God helps
those who help themselves.”

Only the imperishable Igneous Ray, enclosed in the depth of the
obscure, rigid and formless substance, can reduce the ego to cosmic dust in
order to free the Consciousness, the Essence.

Passionately, we state that only the Divine Breath can revert us to
Truth. This, however, is possible only by means of conscious works and
voluntary sufferings.

The possession of Gnosis is always associated with some attitude of
astonishment or marvel before this illusory mayavic world.

The authentic Gnostic wants a definite change, feeling within the
secret impulses of the Being. Anguish, rejection and embarrassment, before the
diverse infrahuman elements which compose the ‘I’, ensue.

Whoever longs to merge in the Being carries the curse and dismay of
the horrors of the self.

To contemplate oneself as a moment of totality is to know oneself
infinite and to reject with all the forces of the Being, the disgusting egotism
of separateness.

Two psychological states are open to the resolute Gnostic:

a) The Being’s [state] transparent, crystalline, impersonal, real
and truthful. b) The I’s [state] a set of psychic aggregates that personify
defects, whose only reason of existence is ignorance.

The Superior ‘I’ and inferior ‘I’ are only two sections of one
thing, they are different aspects of the self, facets of hell.

The sinister, malevolent and tenebrous ‘I’ — be it superior, middle,
or inferior — is an addition, subtraction and continuous multiplication of
inhuman psychic aggregates. The so-called superior I is certainly a trick of
the self, an intellectual ruse of the ego, who seeks getaways to continue its
existence; it is a subtle way of self-deception.

The ‘I’ is a horrid book of many volumes, it is the result of
innumerable yesterdays, a fatal knot to be detached.

Egoic self-praise, the cult to the I, the over-esteem of the self:
this is paranoia, idolatry of the worst kind. Gnosis is revelation or
unveiling, refined aspiration, conceptual synthesis, paramount achievements.

Through phenomenology, Gnosis and grace — in essence, as well as in
part — are identical. Without divine grace, without the extraordinary
assistance of the Sacred Breath, Auto-Gnosis, SeIf-realisation of the Being is
impossible.

Auto-salvation is best. This demands absolute identification of the
one that saves with the one that is saved. The Divinity that dwells in the
depth of our souls, the authentic and legitimate cognitive faculty, annihilates
the ego and absorbs the Essence in its parousia and saves it through total
illumination. This is the theme of the Salvator Salvandus.

The Gnostic that has been saved from the waters has closed the cycle
of infinite bitterness, has crossed over the boundary that separates the
Pleroma ‘s ineffable realm from the inferior regions of the universe. He has
courageously escaped the Demiurge’s grip because he has reduced the ego to
cosmic dust.

[After] the journey throughout various worlds, the ensuing
annihilation of the inhuman elements secures this return to the Sacred Absolute
Sun. Then, having become exceedingly divine beings, we go beyond good and evil.